The great Dzogchen master Yungton Dorje Pal was asked: 'What meditation do you do?' And he replied: 'What would I meditate on?' So his questioner concluded: 'In Dzogchen you don't meditate, then?' But Yunton Dorje Pal replied: 'When am I ever distracted [from contemplation].'

The distinction between what is meant by the terms 'meditation' and 'contemplation' is an essential one in Dzogchen. The practice of Dzogchen is, properly speaking, the practice of contemplation, which consists in abiding in the non-dual state which, of its own nature, uninterruptedly self-liberates. This state, which is not conditioned by the conceptual level of mental activity, also encompasses thought and the functioning of what we generally consider to be our ordinary minds. Thought can, and indeed does, arise in contemplation - but, in contemplation, one is not conditioned by it; since the primordial state is inherently self-liberating, by simply leaving thought alone, it liberates itself.

In contemplation, therefore, as the term is used in Dzogchen, the mind makes no effort whatsoever: there is nothing to do, or to abstain from doing. Since 'what is' is perfect just as it is, it is left in its own condition.

What is meant by meditation in the Dzogchen teachings, on the other hand, is one or other of the very many practices that involve working with the dualistic, relative mind, in order to enable one to enter the state of contemplation.

In Kendo, there is a kind of disease called 'itsuku' (to be attached). It means attachment to the specific postures of attacking and defending which prevent us from moving about spontaneously. In Zen, too, there is a disease called attachment to meditation. Another name of this disease is infatuation with Zen. When we are afflicted with this disease, we lose our vitality by sitting comfortably and half-unconsciously in meditation....In regard to this matter Master Shido Bunan composed the following poem on the significance of Zazen.

If we know how to practice Zazen without actually sitting,What obstacles should there be,Blocking the Way to Buddhahood?

I understand that 'Zazen without Sitting" means Zen discipline performed in terms of our everyday activities.

When remaining without doing anything whatsoever, there is total letting go. In the same moment there is also a sense of being wide awake; there is an awake quality that is unproduced.

Simultaneous with the disappearance of thought, there is an awake quality that is like a radiant flame of a candle, which exists all by itself. That awake quality doesn't need to be supported through meditation, because it is not something that is cultivated. Since it's recognition only lasts for a short while, it is necessary to remind yourself again. But honestly, how far away is it to get to that moment? When you put your finger out in the air to touch space, how far do you need to move your hand forward before you connect with space? In the same way, the moment you recognize mind essence, it is seen the very moment you look. It is not that at some later point you will see it; or that you have to coninuously look, look, look for it. There are not two different things going on here.

The recogition of emptiness is accomplished the moment you look. "Seeing no 'thing' is the supreme sight." When seeing emptiness, you don't need to do anything whatsoever to it. The key word here is uncontrived, which means you don't have to alter it in any way; just leave it as it naturally is. At that moment, you are totally out of a job; there is nothing you need to do to it. In other words, no act of meditating is necessary at this point. That is what I meant by "don't meditate". Because at that moment whatever you do to try to keep, or prolong the natural state only envelops it in more activity and complexity.

I have found that modern spiritual practitioners lack the knowledge of how to integrate their meditation practice with everyday life. I cannot say it strongly enough: to integrate meditation in action is the whole ground and point and purpose of meditation. The violence and stress, the challenges and distractions of modern life make this integration even more urgently necessary.

People complain to me, "I have meditated for twelve years, but somehow I haven't changed. I am still the same. Why?" Because there is an abyss between their spiritual practice and their everyday life. They seem to exist in two seperate worlds, which do not inspire each other at all. I am reminded of a teacher I knew when I was at school in Tibet. He was brilliant at expounding the rules of Tibetan grammar, but he could hardly write on correct sentence!

How, then, do we achieve this integration, this permeation of everyday life with the calm humor and spacious detachment of meditation? There is no substitute for regular practice, for only through real practice will we begin to taste unbrokenly the calm of our nature of mind and so be able to sustain the experience of it in our everyday life...

...All too often people come to meditation in the hope of extraordinary results, like visions, lights, or some supernatural miracle. When no such thing occurs, they feel extremely disappointed. But the real miracle of meditation is more ordinary and much more useful. It is a subtle transformation, and this transformation happens not only in your mind and your emotions, but also actually in your body. It is very healing. ...The whole state of your health has a lot to do with your state of mind and your way of being.

"Ponder the fact Hsiang-yen realized the Way by the sound of bamboo; that another clarified the mind at the sight of peach blossoms. How could it be possible to differentiate smart bamboo trees from dull ones, or deluded ones from enlightened ones? How could there be shallow or deep, wise or stupid, among flowers? The flowers bloom every year, nevertheless, not everyone attains Enlightenment by viewing them. Stones often strike bamboo, still not everyone who hears the sound clarifies the Way. Only through the virtue of long study and continuous practice with the assistance of diligent effort in the Way does one realize the Way or clarify the mind. This did not occur because the sound of bamboo was especially wonderful, nor because the color of peach blossoms was particularly profound. Although the sound of bamboo is marvelous, it does not sound of itself; it cries out with the help of a piece of tile. Although the color of peach blossoms is beautiful of themselves; they open with the help of the spring breeze. The condition of practicing the Way is also like this."

Was it Dogen, whose last written word was 'Dream'? Something I'll be thinking about this weekend, spurred by JoelM's dream and Kintama's questioning of perception and reality.

Late Lament -The Moody Blues

Breathe deep the gathering gloom, Watch lights fade from every room. Bedsitter people look back and lament Another day's useless energy is spent. Impassioned lovers wrestle as one; Lonely man cries for love and has none; New mother picks up and suckles her son; Senior citizens wish they were young.

Cold-hearted orb that rules the night Removes the colours from our sight, Red is grey and yellow white But we decide which is right And which is an illusion.

and by Dogen:

"…Thus, while encountering this discourse on dreams in dreams, those who try to eschew the Buddha-way think that some nonexistent phantasms are unreasonably believed to exist and that illusions are piled up on top of illusions. This is not true. Even though delusions are multiplied in the midst of delusions, you should certainly ponder the path of absolute freedom in which absolute freedom is apprehended as the very consummation of delusions."

Thanks for the feedback. Nice to know someone is reading this thread...but don't believe everything you read. I'm surprised that even the 'pickle man' didn't catch me on this...but it was Takuan Soho, not Dogen, whose last word was 'dream'.